Oldal 34 [34]
OCR
SUSAN C. BYRNE He and two monk friends from Gundgawarlin took on the challenge and, as Informant 1 explained, they began collecting the “traditional prayers, püjas and their tunes and püja discipline” of Khögshin khüree. While none had served in the first revival of Khögshin khüree, they consulted Ven. Luwsandamba, by now over 90, about his “very good knowledge about the khüree.” They wanted to follow the traditional ways as practiced before 1937 although Informant 1 followed the chanting rhythms of Gundgawarlin (that he told me he passes on to his young monks to this day). Informant 1 explained to me how he established the revival of Khögshin khüree in the city centre: “Then I talked with Mr L., the governor, and (I had) founded ... and tried to restore the khiiree together with two friends and determined our goal to revive and preserve the Dharma was practiced here. We also acknowledged that the development and revival of the Dharma and monasteries was quite poor and try to look for traditional prayers, pijas and their tunes, piijja discipline. We made efforts and collected whatever we can collect. Have you observed that there are not many mountains here that are worshipped? Generally, we are trying to make the mountain worshipping rituals under regulation too. We took initiatives, we want to follow the traditional ways and recite pijjas during the time before 1937.” This is how, in 2003, these three monks opened a temple in central Baganuur calling it Khögshin khüree and Ontsar Esheelin (Odserlin). Two years later, the Baganuur City khural passed a resolution to hand over the revival of Khögshin khüree from Yengar Shaddüwdarjaalin to Ontsar Esheelin because the former was no longer active. They wanted an active temple in the centre of Baganuur where local people 32
